The Maasai have revealed a sexual secret. For the past decade European women have been flocking to East Afrika. Apparently, through their grapevine they have discovered that Masai men are very good sexual partners. In fact, the Maasai are becoming a growing part of Tanzania's and Kenya's sexual tourism industries. While pedophile adult males from Europe and North America go to Cambodia, Thailand, and Vietnam to have sex with children, women from Europe and North America go to Afrika to have sex with young Afrikan men, sometimes quite young. So technically, these adult females are pedophiles as well. In Tanzania, Zanzibar has become their sexual paradise where they rent Afrikan “tour” guides that also provide sexual services. This is the real Afrikan safari to them. So now, what is this Masai sexual secret? Is it Kunyaza? Apparently not—it is in their circumcision method. Masai circumcision leave heavy skin hanging downwards around the penis, and this accomplishes two objectives: 1) it prolongs lovemaking enormously and 2) allows for much more vaginal friction. This is the Maasai secret. I wonder how many other Afrikan societies have foregone their traditional circumcision for the Western version done in modern hospitals. They might be being short changed, LOL!In a blog on 5/10/13, entitled Recovering Afrikan Sexuality I wrote:

In fact, my view on male circumcision, a practice which originated with Afrikans, is entirely at odds with Western explanations. I argue that one of its purposes was to be conducive to female orgasms. Data in the West seems to suggest women are more orgasmic with circumcised rather than with uncircumcised men. This could be entirely psychological, having little to do with circumcision, however, it is possible the sulcus (ridge of circumcised penis) make better contact stimulating the G-spot, potentially causing more vaginal stimulation. Studies state that circumcised men are just a sensitive as uncircumcised men. However, more recent studies indicate that uncircumcised men are more sensitive. Moreover, circumcision removes the foreskin of the penis leaving the glans exposed, which will develop a thick, dry layer of keratin (toughened skin), making it less sensitive to uninvited stimulation, but also less sensitive to the more subtle qualities of intercourse. Circumcision leaves a man less sensitive. Further, in removing the prepuce (foreskin) which served as a gliding mechanism, a man’s only source of stimulation is the glans rubbing against the wall of the vagina. The sensations derived from the specialized receptors of the frenar band, frenulum and inner foreskin layer are missing. So, from a male point of view we might perceive circumcision negatively, but here is the rub (pardon my pun) if in desensitizing the male, it allows his staying power, then you have actually done the female, and in reality the male, a favor if he is interested in pleasing his woman. All this is to say, that in Afrika, circumcision in lessening sensitivity slightly offers men greater penile control in order to satisfy women.

Below we see a San healer doing the dance that draws n/um from the abdomen up the spine to the head, where the healer enter a trance state that allows him to heal. This is an ancient technique among the San. In Sexual Secrets: The Alchemy of Ecstasy by Nik Douglas and Penny Slinger, we are told that the original archaic teachers or ‘lineage holders’ of the “Traditions of Indian and Tibetan Tantric were dark skinned and very short of stature and had tightly curled hair.” This was either the Hadza (Hadzabe), Sandawe, Mbuti, or San, the human being with the oldest DNA, according to the Human Genome study. However, it was more than likely the San, who according to scientist Rebacca Caan, have the oldest DNA.

The San tell us that while in trance and also during sexual intercourse they can experience Kia, which is a heighten sense of awareness that occurs when healing energy is released. This energy is call n/um, a substance in the body that resides in the stomach, which heats up turning into a vapor and rises up the spine to the head, where it leads to increased spiritual awareness. N/um, in its residence, generation, circulation, and purpose is identical to the respective Indian and Tibetan energies kundalini and tumo, as well as the Chinese, chi, and the Japanese,ki, the Kemetic sa, and the Zulu's umbilini.

The San use the inner energy in the body, along with herbs, foods, various types of baths, to heal people. Though their knowledge of the flora and fauna, and it application in the treatment of disease is vast, they still utilize the human being entranced, in their healing. Why? Because the human being can feel, sense, intuit and communicate what the plants and animal medicines cannot. For this reason, the human being remains at the center of all healing. (Actually for these reasons, the human being must remain at the center of all human endeavors and inquiries.)

Whatever means Afrikans used to obtain their knowledge, we can be certain they did not use the Western scientific method. Their worldview would not support ideas that alienate humans from Nature, and removes humans from the center of all equations. Afrikan cultures do not rely on machines in their acquisition of knowledge; machines are used to lighten the work load, but in terms of knowledge, it is the human being that society relies on. The human being is the primary tool of Nature. What we discovers is done through the human being. This was even true in Kemet, where few “scientific instruments” were found. Afrikan cultures employ psycho-spiritual methods in their acquisition of knowledge. Budge tells us “the [Kemetic] texts make it quite clear that the Kher-heb priests and the learned in Egypt studied matters that we now call ‘the occult,’ and that some of them possessed psychological powers of a remarkable character.” There was another class of the learned in Kemet that the Greeks called, hierogrammats, who were closely related to a group of scribes they called pterophores, that marveled the Greeks with their powers.

When the San healer says that in trance he can fly or travel far away distances and see people and things, we is able to do this because a part of our constitution makes this possible. What part of us? Most Afrikan words that describe this part of our being has been translated as the double. It is an aspect of the soul universally acknowledged on the continent. It is responsible for the human being’s many para-human abilities, such as clairvoyance, the ability to leave the body and to be at two places simultaneously. The presence of this soul explains many generally inexplicable phenomena, such as dreams, “mystic visions,” clairvoyance. It explains unconscious states, sleep, fainting, catalepsy, trance, possession, as well as other experiences. These different experiences of the double help to formulate the knowledge base in Afrika. The last application especially explains the Afrikan technique for the acquisition of certain knowledge.

In short, the Afrikan methodology for acquiring knowledge differs significantly from the Western scientific method. I make this point because our restoration must place the human being, and more specifically, the use of trance, at the center of our work. My book, Distorted Truths only approaches the field of what the West calls parapsychology, however, to grasp the Afrikan mind fully, certain experiences of a psychical nature must be incorporated into the analysis. The Afrikan worldview is predicated on human experience. For the Afrikan these experiences of an “extraordinary” nature (and they are only extraordinary in a Western scientific sense) are not explained away as illusory, but are “real” because they have been experienced. All phenomena have their genesis in the Supreme Being, therefore, all experiences are valid and included in the totality of life.

We must return to the science of the soul, formulating cosmologies based on imagination, intuition, reason, and empirical information, and validation through not only mechanical technologies but also through the astral body (the double). In fact I was taught that what we called astrology was actually astralogy, the projection of the double to acquire knowledge. This projection can be external into “outer space” (heavens) or internal into “inner space” (the body).The self order must again be the basis of the world order and we must see the world order in the self. The deities, ancestors, divina- tion, and sacrifice must be reincorporated into life’s experiences. Be aware, more so, that by Afrikan tradition we don’t mean wanton, mysterious, phantasmic flights into fantasy, witchcraft, superstition, spells, nihilism, debauchery, buggery, wickedness and spiritual mischief.

Though the above notice is fraudulent, the movement to reclassify pedophilia is afoot

Since the 1960’s sexual revolution the homosexual’s status has changed from a person suffering from a mental disorder to a member of a minority group, front and center in the struggle for human rights. Western society has almost come full circle as today homosexuality is considered a sexual preference, a sexual orientation, and a natural variation. Pedophilia may be undergoing a similar history.

A California Congresswoman, Rep. Jackie Speier CA (D), wants to federalize a state law to prohibit counseling to change a person’s sexual orientation. Though this may not alarm many folks, the bill classifies pedophilia as a sexual orientation. According to the bill's language, a mental health counselor could be sanctioned if there was an attempt to get a pedophile or gay individual to change his behavior or speak negatively about their behavior as it relates to sexuality. The bill wants states to prohibit efforts to change a minor’s sexual orientation, even if the minor requests it, saying that doing so is “dangerous and harmful.” The text of the bill doesn’t specifically ban “gay” conversion therapy but instead prohibits attempts to change a person’s sexual orientation. “Sexual orientation change efforts’ means any practices by mental health providers that seek to change an individual’s sexual orientation,” the legislation says. When Republicans tried to add an amendment specifying that, “pedophilia is not covered as an orientation” the Democrats defeated the amendment. Rep. Alcee Hastings (D-FL) stated that all alternative sexual lifestyles should be protected under the law, and accordingly decided that pedophilia is a sexual orientation that should be equally as embraced as homosexuality. Brad Dacus, president of the Pacific Justice Institute, said, “This language is so broad and vague, it arguably could include all forms of sexual orientation, including pedophilia. It’s not just the orientation that is protected—the conduct associated with the orientation is protected as well.”

The major concern here, is, are legislators opening up the proverbial "can of worms?" If pedophilia becomes classified as a sexual orientation, then discrimination laws will apply to pedophiles. That means you will not be able to block a pedophile from working in any capacity that might be considered high-risk. Recently, a United States District Court Judge, William Shubb, sided with Pacific Justice Institute (PJI) by granting their plaintiffs a preliminary injunction against the legislation, which is known as California SB 1172. “Because the court finds that SB 1172 is subject to strict scrutiny and is unlikely to satisfy this standard, the court finds that plaintiffs are likely to succeed on the merits of their claims based on violations of their rights to freedom of speech under the First Amendment,” wrote Judge Shubb. “This victory sends a clear signal to all those who feel they can stifle religious freedom, free speech, and the rights of parents without being contested,” said PJI President, Brad Dacus. “We at PJI are ready to fight this battle all the way to the Supreme Court, if necessary. “This will be a long, grueling battle with tremendous consequences for generations to come. We are grateful to those who are willing to support us in this critical time to preserve our freedoms and protect our children,” he continued.

SB 1172 establishes a dangerous precedent for normalizing the behavior of pedophiles while stripping parents of their rights and peace of mind. However, you can be certain that this is only the beginning. The legislation was been blocked but it will return. Why? It has to do with the history of the Gay Liberation movement itself, as well as the history of Western civilization.

To begin with, "What do homosexual’s themselves have to say about bisexuality or pedophilia?" "Do they view it as a preference or orientation similar to their own?" Conversely, what do the bisexuals and pedophiles say about their orientation and that of the homosexuals’? Many bisexuals dichotomously have created opposition between themselves, and what they call, monosexuals, meaning the exclusively homosexual or heterosexual individuals. Homosexuals, on the other hand, essentially refuse to believe bisexuality is possible, considering it as a step along the road to homosexual exclusivity. For many homosexuals, bisexuality devalues their sexuality, suggesting it is a question of choice rather than orientation. Nevertheless, from the beginning of the Gay Liberation movement, homosexuals and bisexuals have been allies in struggle. But increasing tensions between the groups lead bisexuals in the mid-1970’s to form their own organizations. The schism between the two communities increased around 1985 when many people began to vilified bisexuals as the “conduits” for AIDS from the homosexual to the heterosexual community.

John Money, a leading sexologist felt that humanity was on a path towards bisexuality. But more importantly he also felt that both sexual researchers and the public do not make distinctions between affectional pedophilia and sadistic pedophilia. Money believed that affectional pedophilia was about love and not sex. He argued that if a boy aged ten or eleven is intensely erotically attracted toward a man in his twenties or thirties, and the relationship is totally mutual, and the bonding is genuinely totally mutual, then it is not pathological. He viewed affectional paedophilia, like sexuality of any kind, not as a behavioral disorder, but an example of a societal and therefore, a superficial, ideological concept. Attacking and discrediting the contemporary Gay Liberation movement’s emphasis on the biological basis of homosexuality in the United States is gay activist and pedophile David Thorstad, who believes the movement retreated from its vision of sexual liberation, in favor of integration and assimilation into existing sociopolitical structures. As a result of this retreat, Thorstad believes the movement has increasingly marginalize even demonize pederasty or cross-generational love. Some middle-class homosexuals, lesbians, and feminists, say it has nothing to do with gay liberation and other go as far as to claim it is a heterosexual phenomenon, or worse “sexual abuse.” According to Thorstad:

Western civilization is founded on Greco-Roman civilization and it hastens to point out the unparalleled legacy it has inherited from it. The Greco-Roman heritage though built on thousands of years of Afrikan civilization, of which they bastardized, prostituted, and then presented as their own, the West fails to mention. In the fields of philosophy, science, theater, art, architecture, mathematics, and government, the West has exaggerated Greco-Roman contributions while at the same time downplayed two areas it genuinely exceeded all other civilizations in–undisciplined sexual expression and violent aggression.

Greek and Roman civilizations demonstrated an unrestraint sexuality: both engaged in homosexuality, bestiality, and pederasty, with the Romans eclipsing the Greeks. These behaviors were so common, especially in Rome, that it would be inaccurate to identify these as heterosexual societies that practiced and accepted sexual variations, and more accurate to label them as pansexual societies, engaging in all conceivable sexual behaviors. While most cultures in the world were heterosexual, with occasional sexual variations, sometimes accepted, frequently persecuted, Greco-Roman civilization celebrated perversity.

Is contemporary Western civilization revisiting its history? Trends in Western societies seem to be slowly moving towards a Greco-Roman view of human sexuality. Christian churches, historically the most anti-gay institutions, are mollifying their positions reflecting this tolerance and even acceptance of (adult-adult) homosexuality, and several Lesbigay churches have been established. The New York Area Bisexual Network (NYABN) believes bisexuality is becoming a cultural norm and is in fact the next natural step in the evolutionary development of the entire human species.

Presently significance differences exist between the ancient and contemporary forms of Western homosexuality. Unlike its Greco-Roman counterpart which occurred largely between an older man and a younger boy, contemporary Western homosexuality is between consenting adults. But what is to prevent a more homosexually tolerant society from broadening its parameters of acceptability to include pederasty. Kinsey Institute advisor John Money, in the 1991 Journal of Pedophilia called for legalizing all adult-child sex and if he or groups like the North American Man-Boy Love Association (NAMBLA) gain political clout, a return to pederasty in the West is conceivable, perhaps even inevitable. Moreover, the National Association for Research and Therapy of Homosexuality (NARTH), noted:

The American Psychiatric Association already set the stage ... [in] the latest diagnostic manual (DSMIV), a person no longer has a psychological disorder simply because he molests children.” Thus the APA created psychologically “normal” pedophiles. The NARTH article concludes, “If psychology indeed recognizes consensual pedophilia as harmless, then civil law and social norms will be under pressure to follow the lead of social science as indeed they did on the issue of homosexuality.

Accompanying the growing acceptance of homosexuality is an increasing attack on heterosexuality. Heterosexism, a term use pejoratively to identify the general attitude heterosexuals hold towards homosexuality, is coming under attack, making it seem as if something were fundamentally wrong with the heterosexual position. (The problem lies with heterosexual behavior towards homosexuals, which is often violent and discriminatory). Some homosexual theorists have taken the offensive, challenging what they call the “myth of heterosexuality,” arguing it is the less natural and more socially contrived behavior. These trends and emerging attitudes in Western civilization that promote homosexuality as progressive and that homosexuals are specially gifted creative people, has been identified as “Western Homophilia.”

Homophiles, which includes both homosexuals and their sympathizers, idolize homosexuality arguing for “homosexual rights,” which is actually a political battle for sexual expression they connects to human rights struggles. They perceive everything potentially as homoerotic (a term they have created which is a projection of their sexual preference): from the Million Man March to a father embracing his son. This is unfortunate because it reveals a distorted sense of perception. Viewing the world dichotomously, a typically Western way of perceiving reality, the homophile creates oppositional conflict between himself and the homophobe; anyone that is not for him is against him.

One of the most objectionable practices of homophiles is the imposition of their sexual preference on others, which is tantamount to sexual imperialism. Western Homophilia if it is to survive as a viable political movement must be able to recruit members. Given the homosexual’s sexual preference, he is unable to replicate biologically (without the aid of Western science), thus through recruitment, targeting youth from dysfunctional families (and there are many in the dissociated Western world), and especially prepubescence youth, who by “nature” retain latent androgyny (this will make more sense once we expound on the Afrikan conception of the human being), he fodders the movement. This is an irresponsible and reprehensible tactic. Exacerbating matters, Western Homophilia globalizes its ideology championing it around the world as a “universal” behavior, a human rights issue, and as an attempt to further Western democracy.

Afrika’s AIDS crisis has draw attention to the continent’s sexual practice and customs, especially its same-sex behaviors. Afrika has also draw the attention of the international Lesbigay community because with the exception of South Afrika and Zimbabwe, it has remained largely outside of the phenomenon of Western Homophilia, which is detrimental to it as a political movement. Thus, Afrika must be included in the movement and connected to the “universal” history of homosexuality. It is this “universalizing” of a peculiar behavior uniquely celebrated and practiced in Western history, that is being projected onto the world, and in this case Afrika, which we must challenge.

As I have argued in Distorted Truths that knowledge in Afrika is age-dependent. (What one knows and does not know is tied to their age group and the initiation they have undergone or the “secret society” they belong too.) Sexual knowledge is age dependent like everything else in Afrika. With maturation the person learns to discipline himself and integrate the various aspect of the soul; sexual discipline is part of the process and through disciplining sexual energy one can learn to discipline the soul(s). Afrikan societies expect elders to possess wisdom and to be exemplar of calm repose. In contrast is the younger person that is impulsive, noisy and lacks self-mastery. Both behaviors have a sexual corollaries: the former person lack self and sexual discipline, thus he must grow to learn the importance of sexual economy; while the latter is measured and disciplined; the person who has tamed his animality and is a masters his sexuality. Systems of sexual yoga teach sexual conservationism (semen retention), something certainly needed in polygyny, but something even more important to the elder because of its practicality. For the elder, the more energy one conserves the more energy one has, so sexual conservationism has a direct impact on their quality of life. Sexual energy which is a powerful creative force, when conserved and properly utilized offers tremendous (psychic) possibilities for the person and the event that facilitates conservation is menopause. At menopause, usually identified with the cessation of the menses, a woman’s biochemical constitution changes. For a woman the years before menopause the ovaries gradually become unable to respond to the hormones released by the pituitary gland. Estrogen production drops and with this change, fertility decreases, menstrual cycles become irregular, and menstrual flow tapers off. However, in men there is also a decrease in testosterone levels with aging. This fall in testosterone levels occurs at a time when men may be experiencing many features such a tendency to become plump in the abdomen, a loss of muscle tissue and strength. These physical changes result in weakness, reduced mobility and coordination. Therefore menopause, like puberty, signifies a change in the life of the person in Afrikan societies. We must not confuse menopause as experienced in Western civilization with the experience of menopause in Afrika, usually call a “change of life” in many societies. The West stigmatize menopause and it is a time of life that is unwelcome by women, while Afrikan societies and Afrikan women regard is as an achievement and greet it with joy. In most Afrikan societies, a woman’s status greatly increases at menopause; they often give her a new name signifying her new status. Secondly, women in other parts of the world do not experience many of the symptoms Western women do such as hot flashes. Women do not experience many of the Western menopausal symptoms in countries where they eat a mostly vegetarian, high fiber, low fat diet. Diets that include leafy green vegetables and fatty acids (which have estrogen properties), avoid such inconveniences. But men also experience a complementary lessening of sexual vitality. Whether we call it male menopause or “andopause” is irrelevant–the experience is real. However, though a man’s experience is different from a woman’s in that lacking a menstrual cycle, he has no physical marker denoting his change of life. But both experience the same pituitary and gonadal hormonal decrease that effects their sexuality and physical vitality. As a man ages the enervating physical effects of orgasm are increasingly noticeable; the tireless sexual energy of youth and early adulthood are gone. Adults are taught through initiation societies that excessive sexual activity lessens one’s life span; that plants and animals that overindulge have shortened life spans. Men are taught excessive ejaculation can lead to impotency, weakened thinking capacity, and cause prostate problems, while women are taught having babies without allowing the body to restore its vitality weakens the reproductive organs. Also excessive sex causes a hormone drain and deceases thinking capacity. Thus, late adulthood and elderhood has it own sexuality, one marked by conservationism. Therefore as a man ages, in Afrika, they teach him how to use herbs, exercise, and breath to enhance his life force and sexuality. An elder man depending on his vitality might continue to be active, but at any rate, both men and women learned to enhance themselves by either expending little to no external sexual energy and storing and that which they learn to redirect giving them greater internal power. Eventually, the elders (generally the women before the men) will retire from active sexuality altogether. Hence, we can say that the elderhood is unlike prepubescent sexuality, which is autosexual, and adulthood, which is heterosexual, and because of the elders “the change of life” he either practices a form of heterosexual conservationism or becomes asexual. As a woman’s monthly “blood sacrifice” ends and a man’s seminal expenditure decreases both gain an inner vitality as sexual energy is directed upwards, a process called acclivity. This inner directed life force is responsible for the increased psychic or para-human abilities such as clairvoyance, astral experiences, consultation with ancestral spirits and the likes associated with the aged. So physical vitality wanes, psychic vitality increases. Concomitant with this increase in psychic vitality (para-human abilities ) is an increase in societal responsibility and ritual authority. As the life force of the elder continues to increase, in death it becomes the increase life force associated with the ancestors. The West derives its doctrines and data from theorists, scientists, surveys and opinion polls. Kinsey and Freud prescribed human sexuality. How Kinsey actually derived his scale of sexuality, which scanned from heterosexual exclusivity to homosexual exclusivity, we can not be sure. However, it we were to make a scale of the range of Afrikan sexual behavior based on how life is experience, i.e., cosmology, it would in Western terms read like this: The person moves from childhood autosexuality (which often includes mutual sex pleasuring, with some behaviors being “bisexual”) to adulthood heterosexuality to elderhood asexuality. Afrikan cosmology is not a philosophy, just as their understanding of human sexuality is not philosophical; Afrikans not derived it from an individual’s opinion but based on the experience of life; it is based on the experience of human being that has been pass down for generation; it is based on a tradition of wisdom and not simply theoretical science. It is time to return to our knowledge systems and study them with the same rigor that we have studied the systems of other folks.

The restoration of Afrikan people is an immense undertaking. It involves the reorientation of the Afrikan spirit on every level; and one of those levels is the area of human sexuality. Presently, Afrikans have through enslavement, religious indoctrination, and imperialism, adopted a worldview that is alien to Afrikan people. Just as his overall worldview is anathema to us, so is his conception of human sexuality, as it is based on that same erroneous worldview. In general we can say that Afrikan sexual behavior move along a continuum from a state of being undisciplined to being discipline, the same maturation one experiences in life, i.e. from childhood to adulthood. The person moves from a state of “animality” to humanness. Childhood is a time that allows for sexual curiosity and exploration, probing in much the ways an animal would as it becomes accustom to its environment. In traditional, and in this case, I mean pre-Islamic and pre-Columbian Afrikan societies, during childhood sexual behaviors are expressed (within some limits of course) and even encouraged. This is perhaps encouraged almost with the hope that through expression comes satisfaction, and through satisfaction, comes “control” or discipline. Sexuality is never a question of denial or repression, it is more a question of fulfillment, maturity, and discipline. Judeo-Christian-Islamic morality, which has degraded woman and stained sex, continues to cloud our perspective and prevent us from understanding Afrikan sexual behavior. In the Greco-Roman world they viewed sex as an expression of power and in Christendom where the church praised celibacy over marriage, prior to the Protestant Reformation, sex was considered a necessary evil only to be enjoyed by men (and prostitutes). Western sexuality has rarely been associated with the divine, indeed quite the contrary. So while Afrikan cultures celebrated sexuality, the West created a climate of sexual repression accompanied by depravity. I will now attempt to explain this celebratory attitude towards sexuality in light of female circumcision, which feminists and lesbians argue was designed to denied female sexual expression and was a means of male domination. To begin with, the West has always condemned Afrikan sexual expression, generally being considered lewd or ribald. Yet, this stand in contrast to the idea of repression. Even in the Afrikan Diaspora one see the Afrikan’s celebration of sexuality, be in carnival, social dancing, or the likes. So then where does the idea that Afrikan men tried to repress the sexuality of women come from? All throughout Afrikan cultures we see harmony and reeciprocity is the rule. Do these concepts end at the bedroom door or do Afrikan men (and women) conscious try to make sexual intercourse a mutual activity. Richard B. Lee in his The Dobe Ju/’hoansi demonstrated that one of the oldest cultures in the world, the Ju/’hoansi San, state a goal of sexual intercourse is for each partner to reach sexual orgasm, tain. Ju/’hoansi women have a clear conception of female orgasm, and many say they achieve them regularly. The notion that Afrikan culture and women were unaware of female orgasm and that it was not an expectation of sexual intercourse is another case of Western projection. It is reprehensible that the West questions whether traditional Afrikan cultures were interested in female sexual pleasure just because European have rarely been concerned with satisfying their women. Even Greco-Roman civilization denied women (and the boys) they had intercourse with, the benefit of sexual orgasm--they were not do suppose to enjoy it). On the other hand, dating back to Kemet, we see awareness and concern for female sexual pleasure. Even in Kemet there is evidence of female orgasm. Lise Manniche's Sexual Life in Ancient Egypt she points out it is implied several times in the Medu Netcher. In one passage it explains how “boring” life is after age sixty when you desire/make love to a woman, and her moment does not come. In another instance we have a woman crying out at the moment of climax.We must be careful not to let Western writers impose their viewpoints and prejudices in explaining Afrikan practices and concepts. In fact, my view on male circumcision, a practice which originated with Afrikans, is entirely at odds with Western explanations. I argue that one of its purposes was to be conducive to female orgasms. Data in the West seems to suggest women are more orgasmic with circumcised rather than with uncircumcised men. This could be entirely psychological, having little to do with circumcision, however, it is possible the sulcus (ridge of circumcised penis) make better contact stimulating the G-spot, potentially causing more vaginal stimulation. Studies state that circumcised men are just a sensitive as uncircumcised men. However, more recent studies indicate that uncircumcised men are more sensitive. Moreover, circumcision removes the foreskin of the penis leaving the glans exposed, which will develop a thick, dry layer of keratin (toughened skin), making it less sensitive to uninvited stimulation, but also less sensitive to the more subtle qualities of intercourse. Circumcision leaves a man less sensitive. Further, in removing the prepuce (foreskin) which served as a gliding mechanism, a man’s only source of stimulation is the glans rubbing against the wall of the vagina. The sensations derived from the specialized receptors of the frenar band, frenulum and inner foreskin layer are missing. So, from a male point of view we might perceive circumcision negatively, but here is the rub (pardon my pun) if in desensitizing the male, it allows his staying power, then you have actually done the female, and in reality the male, a favor if he is interested in pleasing his woman. All this is to say, that in Afrika, circumcision in lessening sensitivity slightly offers men greater penile control in order to satisfy women.

PEDERASTY IN ANCIENT AND EARLY CHRISTIAN HISTORY By Robert T. Francoeur

For some readers, it might be interesting to note that Jesus, most probably, had an encounter with a pederast and made no judgment on the practice. One cannot understand the history of the first century C.E. in Palestine without understanding the cultural context. Greek and Roman concepts were widely accepted and promoted by Hellenizers. It is likely that they were not trying to overthrow their ancestral way of life and customs but, like many in the 20th century, were trying to get their people to "keep up with the times" and modernize their approach to life; thus, many Jews were very accepting of common customs and practices of the Romans. Jesus of Nazareth lived in a cultural context highly influenced by Greek and Roman tradition. There is a story in the gospels of Matthew (8:5-13) and Luke (7:1-10) that most certainly illustrates pederasty as not having a negative value in Jesus's thought. Most versions of the Bible are not accurate in their translation of the story of the centurion and his servant "boy." Most translators just use the term "servant" or "slave," leaving the implication of an adult. However, the Greek word used is the same as a youth in a homosexual relationship with a man (or a pederastic relationship). Biblical scholars believe that Matthew and Luke basically tell the same story taken from a common source, known as the Q source. Matthew's story reads as follows: When Jesus arrived in Capernaum, a Roman army captain came and pled with him to come to his home and heal his servant boy (italics added) who was in bed paralyzed and racked with pain. [Note: Luke's version adds that the servant boy was very dear to him.] "Yes," Jesus said, "I will come and heal him." Then the officer said, "Sir, I am not worthy to have you in my home; (and it isn't necessary for you to come). If you will only stand here and say, 'Be healed,' my servant boy will get well! I know, because I am under the authority of my superior officers and I have authority over my soldiers, and I say to one, 'Go,' and he goes, and to another, 'Come,' and he comes, and to my slave boy, 'Do this or that,' and he does it. And I know you have authority to tell his sickness to go——and it will go!" Jesus stood there amazed! Turning to the crowd he said, "I haven't seen faith like this in all the land of Israel! And I tell you this, that many Gentiles (like this Roman officer), shall come from all over the world and sit down in the Kingdom of Heaven with Abraham, Isaac, and Jacob. And many an Israelite——those for whom the Kingdom was prepared——shall be cast into outer darkness, in the place of weeping and torment." Then Jesus said to the Roman officer, "Go on home. What you have believed has happened!" And the boy was healed that same hour! (The Way: The Living Bible) Since pederastic relationships were so common and accepted in the ancient world of Jesus, it is likely that, as the story indicates, Jesus himself had no problem with the practice of pederasty. In fact, Jesus was deeply impressed with the Roman army captain and states, "Nowhere, even in Israel, have I found such faith." From what we know, the relationship of the army captain to his beloved servant boy was probably as a mentor and educator into the world of manhood, as well as sexual. His role would be to introduce the young man to people who would later help him in his advancement, and the captain would teach him how to be a good citizen. It was probably also assumed that when the servant boy got older he would take his place in the world as a heterosexual (or bisexual) man, have a family, and initiate a new boy lover. Increasingly, however, the Romans became uncomfortable with the aristocratic and ruling class having their young men in this relationship and instead assigned young slaves to the pederastic relationship. This increasing discomfort with pederasty may account for the view of Paul in the New Testament. In his letter to the Romans (1:27), Paul writes, "And the men, instead of having a normal sex relationship with women, burned for lust for each other, men doing shameful things with other men." Many biblical scholars believe that Paul is referring to the practice of pederasty in this passage, in that the Greek phraseology used in this verse is the same used to describe the pederastic relationship. He wanted to make the new religious expression based on Jesus Christ very distinct from Roman and Greek practices, so he would attack those customs and practices he felt to be alien. Today, we would refer to the practice of pederasty as pedophilia or, in the case of early adolescence, ephebophilia. In the context of our culture, this is considered harmful and damaging to individual development. Indeed, in the context of our culture, this is often true. This illustrates how important cultural context is to understanding any particular sexual behavior. There seems to be nothing inherently harmful or damaging in sexual acts alone, but rather harmfulness and damage must be interpreted within the context of the way each particular behavior is seen in each culture and in terms of its long-range effects on the individual. REFERENCES Duberman, M.B., M. Vicinus, and G. Chauncey, Jr. Hidden from History: Reclaiming the Gay and Lesbian Past. New York: New American Library, 1989. Ford, C.S., and P.A. Beach. Patterns of Sexual Behavior. New York: Harper Colophon, 1951. Haeberle, E.J. The Sex Atlas. New York: Seabury Press, 1978. Kloppenborg, J.S., et al. Q Thomas Reader. Sonoma, Calif.: Polebridge Press, 1990. Lawrence, R.J. The Poisoning of Eros. New York: Augustine Moore Press, 1989. Murphy, F.J. The Religious World of Jesus: An Introduction to Second Temple Palestinian Judaism. Nashville: Abingdon Press, 1991. Strong, B., and C. DeVault. Understanding Our Sexuality. 2d ed. St. Paul: West, 1988.

Female Genital Modification/Cutting/Surgery refers to a series of continent-wide practices that are part of female initiation systems. These practices include the following: elongation of the labia; the removal of the prepuce of the clitoris (excision — which is what is usually identified as female circumcision); removal of all of the clitoris (clitoridectomy); or removal of the clitoris, labia major and minor (and sometimes accompanied by the sewing up of the vulva or keeping the areas in contact until the skin heals covering the urethra and most of the vagina (infibulation)). Traditional female circumcision usually consists of the removal of the prepuce, and sometimes the entire clitoris. It was the complementary operation to male circumcision. Non indigenous or foreign influences of the Abrahamic religions (Judaism, Christianity, and Islam) have done much to pervert this practice. The misogyny of these faiths has synergized with traditional practices, and has perverted them resulting in infibulation or Pharaonic Circumcision, which is the least practiced, the most harmful, and the most dangerous. (There is not evidence that infibulation was practiced in Kemet, female circumcision was however. This makes the name a misnomer.) The Abrahamic religions' stress on premarital virginity has caused some societies to develop the added practice of “sewing up.” This custom, used to prevent sex before marriage, was primarily practiced among the Galla and Somali (in the East Sudan) and in parts of Ethiopia that fell under Islamic and Christian influences. For an early, more comprehensive perspective on the custom of female initiation of which circumcision (excision) is an element, the reader can examine Jomo Kenyatta’s, Facing Mount Kenya, Chapter 6.

The Egyptian medical doctor Nawal El Saadawi in The Hidden Face of Eve gives a curdling description of the practice in Egypt, Sudan, Somalia, and other Islam- influenced countries of Western Asia (today’s Middle East).

I have provided an excerpt from an excellent article on Female Genital Cutting/Surgery below. Please read the entire article, which I have provided the link for.

By Fuambai Ahmadu | An Excerpt

I will attempt to reconcile "insider" representations with "outsider" perspectives. I seek to contextualize my own experience within the broader framework of initiation in Sierra Leone's Kono society and then contrast dominant Kono paradigms with conflicting international debates that focus on female "circumcision" as a peculiar manifestation of women's global subordination.

My main quarrel with most studies on female initiation and the significance of genital cutting relates to the continued insistence that the latter is necessarily "harmful" or that there is an urgent need to stop female genital mutilation in communities where it is done. Both of these assertions are based on the alleged physical, psychological, and sexual effects of female genital cutting. I offer, however, that the aversion of some writers to the practice of female "circumcision" has more to do with deeply imbedded Western cultural assumptions regarding women's bodies and their sexuality than with disputable health effects of genital operations on African women. For example, one universalized assumption is that human bodies are "complete" and that sex is "given" at birth.' A second assumption is that the clitoris represents an integral aspect of femininity and has a central erotic function in women's sexuality. And, finally, through theoretical extension, patriarchy is assumed to be the culprit that is, women are seen as blindly and wholeheartedly accepting "mutilation" because they are victims of male political, economic, and social domination. According to this line of analysis, excision is necessary to patriarchy because of its presumed negative impact on women's sexuality. Removal of the clitoris is alleged to make women sexually passive, thus enabling them to remain chaste prior to marriage and faithful to their husbands in polygynous households. This supposedly ensures a husband sole sexual access to a woman as well as certainty of his paternity over any children she produces. As victims, then, women actively engage in "dangerous" practices such as "female genital mutilation" (FGM) to increase their marriageability (see, for example, Chapter 13 of this volume), which would ultimately enable them to fulfill their honored, if socially inferior, destiny of motherhood. When attempting to reconcile Kono practice with dominant anti FGM discourses, a number of problems arise, starting with the alleged physical harm resulting from the practice. Part of the problem, as Bettina Shell Duncan, Walter Obungu Obiero, and Leunita Auko Muruli lucidly argue in Chapter 6 of this volume, is the unjustified conflation of varied practices of female genital cutting and the resulting overemphasis on infibulation, a relatively rare practice that is associated with a specific region and interpretation of Muslim purdah ideology.' Kono women practice excision, the removal of the clitoris and labia minorae.3 As several contributions to this volume suggest (see Chapters 1, 5, and 6), the purported long term physical side effects of this procedure may have been exaggerated. It can be argued, as well, that although there are short term risks, these can be virtually eliminated through improved medical technology (see Chapter 6). Furthermore, among the Kono there is no cultural obsession with feminine chastity, virginity, or women's sexual fidelity, perhaps because the role of the biological father is considered marginal and peripheral to the central "matricentric unit."4 Finally, Kono culture promulgates a dual sex ideology, which is manifested in political and social organization, sexual division of labor, and, notably, the presence of powerful female and male secret societies. s The existence and power of Bundu, the women's secret sodality, suggest positive links between excision, women's religious ideology, their power in domestic relations, and their high profile in the "public" arena. The Kono example makes evident underlying biases of such culturally loaded notions as the "natural" vagina or "natural female body." The word "natural" is uncritically tossed around in the FGM literature to describe an uncircumcised woman, when actually it needs definition and clarification. Kono concepts of "nature" and "culture" differ significantly from Western ones, and it is these local understandings that compel female (and male) genital cutting. In essence, what this chapter amounts to is a critique of a profound tendency in Western writing on female "circumcision" in Africa to deliver male centered explanations and assumptions. Scholars must be wary of imposing Western religious, philosophical, and intellectual assumptions that tend to place enormous emphasis on masculinity and its symbols in the creation of culture itself. In traditional African societies, as is the case with the Kono, womb symbolism and imagery of feminine reproductive contributions form the basis of meanings of the universe, human bodies, and society and its institutions social organization, the economy, and even political organization can be viewed as extensions of the "matricentric core," or base of society. Female excision, I propose, is a negation of the masculine in feminine creative potential, and in the remainder of this chapter I will show how the Kono case study demonstrates this hypothesis. This chapter is a culmination of several years of informal inquiry as well as formal research into the meaning of female "circumcision" and initiation, particularly among my parental ethnic group, the Kono, in northeastern Sierra Leone. This study constitutes an analysis of five stages: (1) my subjective experience of initiation from December 1991 to January 1992, which lasted just over one month; (2) indigenous interpretations from other participants, mainly ritual leaders and their assistants, recorded at the time; (3) later academic study, when I returned to Kono for an additional two months in December 1994 and December 1996; (4) a total of nine months conducting formal and informal interviews among Kono immigrants in and around the Washington, D.C., area; and finally, (5) approximately three months spent between January and July of 1998 traveling back and forth between Conakry and Freetown talking to Kono refugees and women activists, mainly about their more immediate survival concerns but also about "circumcision," initiation, and the future of women's secret societies. These discussions included informal interviews as well as formal semistructured interviews with three ritual officials: two traditional circumcisers, or Soko priestesses, and one digba, or ranking assistant to the Soko. The cumulative data are drawn from interviews with a broad range of Kono men and women: young, old, university educated professionals in Freetown and in the United States, as well as illiterate villagers and traditional rulers in Kono. If I have sacrificed quantification, it has been for the benefit of collecting detailed qualitative data that would enable my search for meaning and significance, both of which I felt could be best obtained through carefully selected, knowledgeable informants. What this study attempts to explain are the views, beliefs, and rationales of supporters of initiation and "circumcision." The extent to which these attitudes reflect those of all or the majority of Kono women is left open for future research. My specific aims in this chapter are, first, to elucidate the significance of female initiation and "circumcision" in terms of indigenous Kono cosmology, culture, and society and to demonstrate how and why it is that bodily operations both male and female are viewed as necessary and important processes in the dynamics of sex and gender constructions and kinship relations. My second objective is to interrogate specific areas relating to international discourses on eradication of female "circumcision," using my own personal experience as well as Kono ethnographic data and the accounts of the experiences of individual Kono women. Finally, my goal is to discuss avenues for compromise on the "debate" about female "circumcision" and to suggest alternative strategies to current hard line approaches.

TV characters from Game of Thrones involved in a brother-sister incestuous relationship

Last year I blogged about the possibility of the American Psychiatric Association (APA) classifying Pedophilia as a “sexual orientation,” thus destigmatizing it. Well apparently, they have been called to task. A number of media outlets including the Washington times have made inquiry regarding this change in “orientation.” The APA had stated that its new Diagnostic and Statistical Manual of Mental Disorders, known as DSM-5 or DSM-V, had erroneously use the phrase “orientation” and it will be corrected soon in its manual on mental illnesses. Was this a real error or the imprinting of the idea on the American psyche. Well, the West is at it again, only this time, it's using its entertainment medium to attack our sensibilities and the issue is incest. In Afrikan societies sibling incest (including in the royal family in Kemet and elsewhere) has been a longstanding taboo. For that matter incest has been a nearly universal taboo. But in recent times, television programs like Game of Thrones have brought the issue to the forefront by glorifying the “twin-cestuous” relationship between the characters, Cersei and Jaime Lannister. This has popularized the ideas and has attracted millions of viewers and discussion about incest in popular Reddit threads. Also, the MTV show “Happy Lands” just announced its upcoming brother/sister incest plot, with the show's star Bianca Santos making headlines for declaring, “Incest is hot, and we’re going to have fun!” There they go opening up more cans of worms! Recently an Australian Judge, Garry Neilson, came under fire last month for suggesting that society may no longer see sex between siblings as “unnatural” or “taboo,” Sydney Morning Herald reported. Neilson’s comments arose from an incest case he presided over earlier this year in which a 58-year-old man was charged with repeatedly raping his younger sister in 1981, when she was 18 years old and he was 26. (The judge refused to admit evidence to the jury that the defendant had earlier pleaded guilty to sexually assaulting his sister when she was 10 years old and he was 17 in 1973, “reasoning” that the sexual abuse that occurred previously was not connected to the sex that happened when she was 18.) In his controversial statement, Judge Neilson said just as homosexual sex used to be socially unacceptable but is now recognized, “a jury might find nothing untoward in the advance of a brother towards his sister once she had sexually matured, had sexual relationships with other men and was now ‘available’, not having [a] sexual partner.”He went on to say that the “only reason” incest was still a crime was because of the high risk of genetic abnormalities in children born from consanguineous relationships “but even that falls away to an extent [because] there is such ease of contraception and readily access to abortion.” Predictably, the judgment sparked mass public outcry, most notably from child protection and gay rights advocates, and leading to a full investigation by the New South Wales Judicial Commission and disciplinary review. Nielson was subsequently stood down from criminal trials and the ruling set aside. What in th hell is going on here?

The Judeo-Christian-Islamic worldview and its accompanying morality, has simaltaneously degraded woman and stained sexuality, especially female sexual expression. We Afrikans who have embraced these religious ideologies have also become victims of their distorted sexual projection. It prevents us from understanding traditional Afrikan sexual expression and behavior. Both Judaism and Christianity (and Islam) developed there attitudes toward sexuality from being exposed to environments that were filled with sexual debauchery: Mesopotamia and the Roman empire. In the case of Mesopotamia, there was the practice of temple prostitution, the worship of the sacred prostitute goddess, Hora, male homosexuality, and festivals that ended in communal orgies. The Greco-Roman world borrowed some of these cults and festivals, as well as having their own pederastic ones, and by the late Roman period society was pansexual, allowing all conceivable unions and activities. In reaction to these societies, Judaism and Christianity, already misogynistically patriarchal, vilified sex in their religious thought and practices. In Christendom, where the church praised celibacy over marriage, prior to the Protestant Reformation, sex was considered a necessary evil only to be enjoyed by men (and prostitutes). Western sexuality has rarely been associated with the divine, indeed quite the contrary. There has never been any sense of sexual balance or balance at all in Western thought. Before the 1960s' sexual revolution, homosexuality was classed as a mental disorder; today, Today, homosexuality is considered a sexual preference, a sexual orientation, and a natural variation. Tomorrow, the American Psychiatric Association will reclassify Pedophilia as a sexual preference. The West is slowly removing all restriction on what is done, and whom it is done to. It is returning to the Greco-Roman standards, and fully justifying it with its modern scientific and political doctrines. I find it very disturbing that a society that vacilates and still has not determined the role and consistent definition of sexuality and its appropriate behavior wants to dictate to the world what is proper. First Western feminists attacked female circumcision, viewing it as an attempt by Afrikan men to suppress the Afrikan woman's sexual expression. Now, the Western government want to tie aid to Afrikan countries to an Afrikan nation's civil right issues. I have always found the idea that an Afrikan woman's sexuality was suppress strange, especially when the West has always condemned Afrikan sexual expression as generally being lewd or ribald. This stood in contrast to the idea of repression. Sexuality is celebrated in Afrika: You see it in the dance; you hear it in traditional songs; and you see in traditional art. Moreover, Afrikan men and women are renown for knowledge of herbs that increase sexual desire and prolong a man's stamina. Even in the Afrikan Diaspora one see the Afrikan’s celebration of sexuality, be in carnival, social dancing, or the likes. None of these things suggest female sexual repression; The Afrikan woman is an equal participant and reciprocator. So then, where does the idea that Afrikan men try to repress the sexuality of women come from? It is Western history, attitudes, and behaviors being universalized and projected onto Afrika. The West has even pointed to the absence of a word that means orgasm in Afrikan cultures as evidence of suppression. The West has went so far as to say that women in Afrika do not experience orgasm. Furthermore, the practice of female circumcision has been sited for this lack of orgasm. There are two problems with this line of thinking: first, there are cultures that have a word for orgasm, and as I pointed out in an earlier blog, tain, is the San word for it and the San are the oldest humans on the planet! Next, most Afrikan use more than one word to express the concept of orgasm!!! Moreover there are studies that show that Afrikan women who have experience infibulation, the most treacherous of female circumcision operations, that many of them if not most continue to desire sex, enjoy it, and experience orgasm. Yes, women can still experience orgasm without the clitoris. There are three reasons for this: One is, the clitoris is part of a structure that contains inner parts that include the clitoral crura, the corpus cavernosum, which together with other structures contributes to female excitation. Hence, the “inner” clitoral structures remain in tact untouched by a clitoredectomy. Second, there is an internal area within the vagina, Westerner have identified it as the G-spot, which is actually part of the internal clitoris that can trigger orgasm along with a secretion. This secretion was talked about in my blog on Kunyaza. Thirdly, as an elder who had experienced infibulation said: “Of course she enjoys sex! What woman doesn't? The Pharaonic cannot change that! She says that no matter what they cut away from you, no one can change that!" In the end, the brain is the largest sexual organ. The notion that Afrikan culture and women were unaware of female orgasm and that it was not an expectation of sexual intercourse is another case of Western projection. It is reprehensible that the West questions whether traditional Afrikan cultures were interested in female sexual pleasure just because Europeans have rarely been concerned with satisfying their women. The latest sexual imposition by the West is homosexuality, which they have connected to a supposed interest in human rights, while they continue to cause poverty, and inequity in their wake. And now, to suggest Afrikan aid be predicate upon their cultural taste and sexual mores, is the continuation of white supremacy its cultural intrusions. Afrikan people must reject ideas coming from the West that do not reflect our worldview, history, and culture. The Chinweizu query, “When did the colonizer become our friend?" must be the underlying question we must answer with a resounding, "he is not our friend," and understand that he will continue to exploit the people and resources of Afrika, so long as we let him. We must especially reject his vacillating, unbalance and unhealthy notions regarding human sexuality, especially when they are contrary to what Afrikans have realized centuries ago—and that is the role of man and woman must be reciprocal, and central in the family. And this includes sexual reciprocity as well.P.S. Maybe our passions, sexual expression, and sexual fulfillment is unique. Hell, our worldview and culture is!